“I therefore, the prisoner
in the Lord, beseech you, to walk worthily of the calling wherewith ye
were called, with all lowliness and meekness, with long-suffering,
forbearing one another in love; giving diligence to keep the unity of
the Spirit in the bond of peace.”

Great has the power of Paul’s chain been shown to be, and more
glorious than miracles. It is not in vain then, as it should seem, nor
without an object, that he here holds it forward, but as the means of
all others most likely to touch them. And what saith he? “I
therefore, the prisoner in the Lord, beseech you, to walk worthily of
the calling wherewith ye were called.” And how is that?
“with all lowliness and meekness, with long-suffering, forbearing
one another in love.”

It is not the being merely a
prisoner that is honorable, but the being so for Christ’s sake.
Hence he saith, “in the Lord,” i.e., the prisoner for
Christ’s sake. Nothing is equal to this. But now the chain is
dragging me away still more from my subject, and pulling me back again,
and I cannot bear to resist it, but am drawn along
willingly,—yea, rather, with all my heart; and would that it were
always my lot to be descanting on Paul’s chain.

But now do not become drowsy:
for I am yet desirous to solve that other question, which many raise,
when they say, Why, if tribulation be a glory, how came Paul himself to
say in his defence270270 [Field’s text has here a much shorter reading as follows:
For a question now suggests itself to me; for since Paul in his
defence, etc. This reading leaves the sense incomplete. The reading of
the Oxford translator, as given above, is internally more satisfactory
and is attested by several excellent
authorities.—G.A.] to Agrippa,
“I would to God that whether with little or with much not thou
only, 95but
also all that hear me this day, might become such as I am, except these
bonds?” (Acts xxvi. 29.) He said not this, God
forbid! as deeming the thing a matter to be deprecated; no; for had it
been such, he would not have gloried in bonds, in imprisonments, in
those other tribulations; and when writing elsewhere he saith,
“Most gladly will I rather glory in my weaknesses.”
(2
Cor. xii. 9.) But what is the case? This was itself a proof how great a
thing he considered those bonds; for as in writing to the Corinthians
he said, “I fed you with milk, not with meat, for ye were not yet
able to bear it;” (1 Cor. iii. 2.) so also here.
They before whom he spoke were not able to hear of the beauty, nor the
comeliness, nor the blessing of those bonds. Hence271271 [It
is very doubtful that this was Paul’s design in saying
“except these bonds.” It is more probable he wished that
others might enjoy the blessings of Christianity without sharing in
those sufferings which he himself was glad to
endure.—G.A.] it was he added, “except these
bonds.” To the Hebrews however he spoke not thus, but exhorted
them to “be bound with” (Heb. xiii. 3.) them that were
in bonds. And hence too did he himself rejoice in his bonds, and was
bound, and was led with the prisoners into the inner prison. Mighty is
the power of Paul’s chain! A spectacle this, which may suffice
for every other, to behold Paul bound, and led forth from his prison;
to behold him bound, and sitting within it, what pleasure can come up
to this? What would I not give for such a sight? Do ye see the
emperors, the consuls, borne along in their chariots and arrayed in
gold, and their body-guard with every thing about them of gold? Their
halberds of gold, their shields of gold, their raiment of gold, their
horses with trappings of gold? How much more delightful than such a
spectacle is his! I would rather see Paul once, going forth with the
prisoners from his prison, than behold these ten thousand times over,
parading along with all that retinue. When he was thus led forth, how
many Angels, suppose ye, led the way before him? And to show that I
speak no fiction, I will make the fact manifest to you from a certain
ancient narrative.

Elisha the prophet, (perhaps ye
know the man,) at the time (2 Kings vi.
8–12.) when the king of Syria was at war with the king of Israel,
sitting at his own home, brought to light all the counsels which the
king of Syria was taking in his chamber with them that were privy to
his designs, and rendered the king’s counsels of none effect, by
telling beforehand his secrets, and not suffering the king of Israel to
fall into the snares which he was laying. This sorely troubled the
king; he was disheartened, and was reduced to greater perplexity, not
knowing how to discover him who was disclosing all that passed, and
plotting against him, and disappointing his schemes. Whilst therefore
he was in this perplexity, and enquiring into the cause, one of his
armor-bearers told him, that there was a certain prophet, one Elisha,
dwelling in Samaria, who suffered not the king’s designs to
stand, but disclosed all that passed. The king imagined that he had
discovered the whole matter. Sure, never was any one more miserably
misled than he. When he ought to have honored the man, to have
reverenced him, to have been awed that he really possessed so great
power, as that, seated, as he was, so many furlongs off, he should know
all that passed in the king’s chamber, without any one at all to
tell him; this indeed he did not, but being exasperated, and wholly
carried away by his passion, he equips horsemen, and soldiers, and
dispatches them to bring the prophet before him.

Now Elisha had a disciple as yet
only on the threshold of prophecy, (2 Kings vi. 13ff.) as yet far from being judged worthy of revelations of
this kind. The king’s soldiers arrived at the spot, as intending
to bind the man, or rather the prophet.—Again I am falling upon
bonds, so entirely is this discourse interwoven with them.—And
when the disciple saw the host of soldiers, he was affrighted, and ran
full of trembling to his master, and told him the calamity, as he
thought, and informed him of the inevitable peril. The prophet smiled
at him for fearing things not worthy to be feared, and bade him be of
good cheer. The disciple, however, being as yet imperfect, did not
listen to him, but being still amazed at the sight, remained in fear.
Upon this, what did the prophet do? “Lord,” said he,
“open the eyes of this young man, and let him see that they which
are with us, are more than they which are with them;”
(2
Kings vi. 16, 17.) and immediately he beheld the whole mountain, where the
prophet then dwelt, filled with so great a multitude of horses and
chariots of fire. Now these were nothing else than ranks of Angels. But
if only for an occasion like this so great a band of Angels attended
Elisha what must Paul have had? This is what the prophet David tells
us. “The Angel of the Lord encampeth round about them that fear
Him.” (Ps. xxxiv. 7.) And again;
“They shall bear thee up in their hands, lest thou dash thy foot
against a stone.” (Ps. xci. 2.) And why do I
speak of Angels? The Lord Himself was with him then as he went forth;
for surely it cannot be that He was seen by Abraham, and yet was not
with Paul. No, it was His own promise, “I am with you alway, even
unto the end of the world.” (Matt. xxviii.
20.)
And again, when He appeared to him, He said, “Be not afraid, but
speak, for I am with thee, and no man shall set on thee to harm
thee.” (Acts xviii. 9, 10.) Again, He stood by
him in a dream, and said, “Be of good cheer, for as thou hast
testified concerning me at Jerusalem, so must thou bear witness also at
Rome.” (Acts xxiii. 11.)

The saints, though they are at
all times a glorious sight, and are full of abundant grace, yet are so,
most of all, when they are in perils for Christ’s sake, when they
are prisoners; for as a brave soldier is at all times and of himself a
pleasing spectacle to them that behold him, but most of all when he is
standing, and in ranks at the king’s side; thus also imagine to
yourselves Paul, how great a thing it was to see him teaching in his
bonds.

Shall I mention, in passing, a
thought, which just at this moment occurs to me? The blessed martyr
Babylas272272 S.
Babylas, whom Chrysostom has commemorated in a Homily on his feast day
and elsewhere, (Hom. de Bab. t. 2. p. 531. Ed. Ben. Hom. in
Jul. et Gent. t. 2. p. 536.) was Bishop of Antioch about
237–250, when he was martyred in the Decian persecution, being
put into prison, and dying there. The circumstance mentioned in the
text is also to be found in Gent. p. 554.—[See Homily
on Babylas, Vol. ix. p. 141, of this Series.—G.A.] was bound, and he too for the very same
cause as John also was, because he reproved a king in his
transgression. This man when he was dying gave charge that his bonds
should be laid with his body, and that the body should be buried bound;
and to this day the fetters lie mingled with his ashes, so devoted was
his affection for the bonds he had worn for Christ’s sake.
“He was laid in chains of iron” as the Prophet saith of
Joseph. (Ps. cv. 18.) And even women have before now had trial of these
bonds.

We however are not in bonds, nor
am I recommending this, since now is not the time for them. But thou,
bind not thine hands, but bind thy heart and mind. There are yet other
bonds, and they that wear not the one, shall have to wear the other.
Hear what Christ saith, “Bind him hand and foot.”
(Matt.
xxii. 13.) But God forbid we should have trial of those bonds! but of
these may He grant us even to take our fill!

On these accounts he saith,
“I, the prisoner in the Lord, beseech you to walk worthily of the
calling wherewith ye were called.” But what is this calling? Ye
were called as His body, it is said. Ye have Christ as your head; and
though you were “enemies,” and had committed misdeeds out
of number, yet “hath He raised you up with Him and made you to
sit with Him.” (Eph. ii. 6.) A high calling
this, and to high privileges, not only in that we have been called from
that former state, but in that we are called both to such privileges,
and by such a method.

But how is it possible to
“walk worthily” of it? “With all lowliness.”
Such an one walks worthily. This is the basis of all virtue. If thou be
lowly, and bethink thee what thou art, and how thou wast saved, thou
wilt take this recollection as a motive to all virtue. Thou wilt
neither be elated with bonds, nor with those very privileges which I
mentioned, but as knowing that all is of grace, thou wilt humble
thyself. The lowly-minded man is able to be at once a generous and a
grateful servant. “For what hast thou,” saith he,
“that thou didst not receive?” (1 Cor. iv. 7.) And again, hear
his words, “I labored more abundantly than they all; yet not I,
but the grace of God which was with me.” (1 Cor. xv. 10.)

“With all
lowliness,” saith he; not that which is in words, nor that which
is in actions only, but even in one’s very bearing and tone of
voice: not lowly towards one, and rude towards another; be lowly
towards all men, be he friend or foe, be he great or small. This is
lowliness. Even in thy good deeds be lowly; for hear what Christ saith,
“Blessed are the poor in spirit;” (Matt. v. 3.) and He places
this first in order. Wherefore also the Apostle himself saith,
“With all lowliness, and meekness, and long-suffering.” For
it is possible for a man to be lowly, and yet quick and irritable, and
thus all is to no purpose; for oftentimes he will be possessed by his
anger, and ruin all.

How is it possible to forbear,
if a man be passionate or censorious? He hath told us therefore the
manner: “in love,” saith he. If thou, he would say, art not
forbearing to thy neighbor, how shall God be forbearing to thee? If
thou bearest not with thy fellow-servant, how shall the Master bear
with thee? Wherever there is love, all things are to be
borne.

“Giving diligence274274 [“Giving diligence,” participial clause parallel to
“forbearing one another” which is characterized by the
effort by which it must be
upheld.”—Meyer.—G.A.],” saith he, “to keep the
unity of the Spirit in the bond of peace.” Bind therefore thy
hands with moderation. Again that goodly name of “bond.” We
had dismissed it, and it has of itself come back on us again. A goodly
bond was that, and goodly is this one also, and that other is the fruit
of this. Bind thyself to thy brother. They bear all things lightly who
are bound together in love. Bind thyself to him and him to thee; thou
art lord of both, for whomsoever I may be desirous to make my friend, I
can by means of kindliness accomplish it.

“Giving diligence,”
he says; a thing not to be done easily, and not in every one’s
power.

“Giving diligence,”
he proceeds, “to keep 97the unity of the
Spirit.” What is this “unity of Spirit?” In the human
body there is a spirit which holds all together, though in different
members. So is it also here; for to this end was the Spirit given, that
He might unite those who are separated by race and by different
manners; for old and young, rich and poor, child and youth, woman and
man, and every soul become in a manner one, and more entirely so than
if there were one body. For this spiritual relation is far higher than
the other natural one, and the perfectness of the union more entire;
because the conjunction of the soul is more perfect, inasmuch as it is
both simple and uniform. And how then is this unity preserved?
“In the bond of peace275275 [“While peace one towards another must be the bond which is
to envelope them.”—Meyer.—G.A.].” It is not
possible for this to exist in enmity and discord. “For whereas
there is,” saith he, “among you jealousy and strife, are ye
not carnal, and walk after the manner of men?” (1 Cor. iii.
3.)
For as fire when it finds dry pieces of wood works up all together into
one blazing pile, but when wet does not act at all nor unite them; so
also it is here. Nothing that is of a cold nature can bring about this
union, whereas any warm one for the most part can. Hence at least it is
that the glow of charity is produced; by the “bond of
peace,” he is desirous to bind us all together. For just in the
same way, he would say, as if thou wouldest attach thyself to another,
thou canst do it in no other way except by attaching him to thyself;
and if thou shouldest wish to make the tie double, he must needs in
turn attach himself to thee; so also here he would have us tied one to
another; not simply that we be at peace, not simply that we love one
another, but that all should be only even one soul. A glorious bond is
this; with this bond let us bind ourselves together with one another
and unto God. This is a bond that bruises not, nor cramps the hands it
binds, but it leaves them free, and gives them ample play, and greater
courage than those which are at liberty. The strong if he be bound to
the weak, will support him, and not suffer him to perish: and if again
he be tied to the indolent, him he will rather rouse and animate.
“Brother helped by brother,” it is said, “is as a
strong city276276 [This is the rendering of the Septuagint in Prov. xviii.
19,
which Chrysostom follows exactly: ἀδελφὸς ὑπὸ
ἀδέλφοῦ
βοηθούμενος
ὡς πόλις
ὀχυρά. The Rev. Ver.
following the Hebrew, has “A brother offended is harder to be won
than a strong city.”—G.A.].” This chain no distance of
place can interrupt, neither heaven, nor earth, nor death, nor any
thing else, but it is more powerful and strong than all things. This,
though it issue from but one soul, is able to embrace numbers at once;
for hear what Paul saith, “Ye are not straitened in us, but ye
are straitened in your own affections; be ye also enlarged.”
(2
Cor. vi. 12.)

Now then, what impairs this
bond? Love of money, passion for power, for glory, and the like,
loosens them, and severs them asunder. How then are we to see that they
be not cut asunder? If these tempers be got rid of, and none of those
things which destroy charity come in by the way to trouble us. For hear
what Christ saith, (Matt. xxiv. 12.)
“Because iniquity shall be multiplied, the love of the many shall
wax cold.” Nothing is so opposed to love as sin, and I mean not
love towards God, but that towards our neighbor also. But how then, it
may be said, are even robbers at peace? When are they, tell me? Not
when they are acting in a spirit which is that of robbers; for if they
fail to observe the rules of justice amongst those with whom they
divide the spoil, and to render to every one his right, you will find
them too in wars and broils. So that neither amongst the wicked is it
possible to find peace: but where men are living in righteousness and
virtue, you may find it every where. But again, are rivals ever at
peace? Never. And whom then would ye have me mention? The covetous man
can never possibly be at peace with the covetous. So that were there
not just and good persons, even though wronged by them, to stand
between them, the whole race of them would be torn to pieces. When two
wild beasts are famished, if there be not something put between them to
consume, they will devour one another. The same would be the case with
the covetous and the vicious. So that it is not possible there should
be peace where virtue is not already put in practice beforehand. Let us
form, if you please, a city entirely of covetous men, give them equal
privileges, and let no one bear to be wronged, but let all wrong one
another. Can that city possibly hold together? It is impossible. Again,
is there peace amongst adulterers? No, not any two will you find of the
same mind.

So then, to return, there is no
other reason for this, than that “love hath waxed cold;”
and the cause again why love hath waxed cold, is that “iniquity
abounds.” For this leads to selfishness, and divides and severs
the body, and relaxes it and rends it to pieces. But where virtue is,
it does the reverse. Because the man that is virtuous is also above
money; so that were there ten thousand such in poverty they would still
be peaceable; whilst the covetous, where there are but two, can never
be at peace. Thus then if we are virtuous, love will not perish, for
virtue springs from love, and love from virtue. And how this is, I will
tell you. The virtuous man does not value money above friendship, nor
does he remember injuries, nor does wrong to his neighbor; he is not
insolent, he endures all things nobly. Of these things 98love consists. Again, he
who loves submits to all these things, and thus do they reciprocally
produce one another. And this indeed, that love springs from virtue,
appears from hence, because our Lord when He saith, “because
iniquity shall be multiplied, the love of the many shall wax
cold,” plainly tells us this. And that virtue springs from love,
Paul tells us, saying, “He that loveth his neighbor hath
fulfilled the law.” (Rom. xiii. 10.) So then a man
must be one of the two, either very affectionate and much beloved, or
else very virtuous; for he who has the one, of necessity possesses the
other; and, on the contrary, he who knows not how to love, will
therefore commit many evil actions; and he who commits evil actions,
knows not what it is to love.

Moral. Let us therefore follow after charity; it is a safeguard which
will not allow us to suffer any evil. Let us bind ourselves together.
Let there be no deceit amongst us, no hollowness. For where friendship
is, there nothing of the sort is found. This too another certain wise
man tells us. “Though thou drewest a sword at thy friend, yet
despair not: for there may be a returning again to favor. If thou hast
opened thy mouth against thy friend, fear not; for there may be a
reconciliation: except for upbraiding, or disclosing of secrets, or a
treacherous wound: for for these things a friend will depart.”
(Ecclus. xxii. 21,
22.)
For “disclosing,” saith he, “of secrets.” Now
if we be all friends, there is no need of secrets; for as no man has
any secret with himself and cannot conceal anything from himself, so
neither will he from his friends. Where then no secrets exist,
separation arising from this is impossible. For no other reason have we
secrets, than because we have not confidence in all men. So then it is
the waxing cold of love, which has produced secrets. For what secret
hast thou? Dost thou desire to wrong thy neighbor? Or, art thou
hindering him from sharing some benefit, and on this account concealest
it? But, no, perhaps it is none of these things. What then, is it that
thou art ashamed? If so, then this is a token of want of confidence.
Now then if there be love, there will be no “revealing of
secrets,” neither any “upbraiding.” For who, tell me,
would ever upbraid his own soul? And suppose even such a thing were
done, it would be for some good; for we upbraid children, we know, when
we desire to make them feel. And so Christ too on that occasion began
to upbraid the cities, saying, “Woe unto thee, Chorazin! woe unto
thee, Bethsaida!” (Luke x. 13.) in order that
He might deliver them from upbraidings. For nothing has such power to
lay hold of the mind, or can more strongly arouse it, or brace it up
when relaxed. Let us then never use upbraiding to one another merely
for the sake of upbraiding. For what? Wilt thou upbraid thy friend on
the score of money? Surely not, if at least thou possessest what thou
hast in common. Wilt thou then for his faults? No nor this, but thou
wilt rather in that case correct him. Or, as it goes on, “for a
treacherous wound;” who in the world will kill himself, or who
wound himself? No one.

Let us then “follow after
love;” he saith not simply let us love; but let us “follow
after love.” (1 Cor. xiv. 1.) There is need
of much eagerness: she is soon out of sight, she is most rapid in her
flight; so many things are there in life which injure her. If we follow
her, she will not outstrip us and get away, but we shall speedily
recover her. The love of God is that which united earth to Heaven. It
was the love of God that seated man upon the kingly throne. It was the
love of God that manifested God upon earth. It was the love of God that
made the Lord a servant. It was the love of God that caused the Beloved
to be delivered up for His enemies, the Son for them that hated Him,
the Lord for His servants, God for men, the free for slaves. Nor did it
stop here, but called us to yet greater things. Yes, not only did it
release us from our former evils, but promised, moreover, to bestow
upon us other much greater blessings. For these things then let us give
thanks to God, and follow after every virtue; and before all things,
let us with all strictness practice love, that we may be counted worthy
to attain the promised blessings; through the grace and loving-kindness
of our Lord Jesus Christ, with whom, to the Father together with the
Holy Ghost, be glory, might, and honor, now and for ever and ever.
Amen.

270 [Field’s text has here a much shorter reading as follows:
For a question now suggests itself to me; for since Paul in his
defence, etc. This reading leaves the sense incomplete. The reading of
the Oxford translator, as given above, is internally more satisfactory
and is attested by several excellent
authorities.—G.A.]

271 [It
is very doubtful that this was Paul’s design in saying
“except these bonds.” It is more probable he wished that
others might enjoy the blessings of Christianity without sharing in
those sufferings which he himself was glad to
endure.—G.A.]

272 S.
Babylas, whom Chrysostom has commemorated in a Homily on his feast day
and elsewhere, (Hom. de Bab. t. 2. p. 531. Ed. Ben. Hom. in
Jul. et Gent. t. 2. p. 536.) was Bishop of Antioch about
237–250, when he was martyred in the Decian persecution, being
put into prison, and dying there. The circumstance mentioned in the
text is also to be found in Gent. p. 554.—[See Homily
on Babylas, Vol. ix. p. 141, of this Series.—G.A.]

274 [“Giving diligence,” participial clause parallel to
“forbearing one another” which is characterized by the
effort by which it must be
upheld.”—Meyer.—G.A.]

275 [“While peace one towards another must be the bond which is
to envelope them.”—Meyer.—G.A.]

276 [This is the rendering of the Septuagint in Prov. xviii.
19,
which Chrysostom follows exactly: ἀδελφὸς ὑπὸ
ἀδέλφοῦ
βοηθούμενος
ὡς πόλις
ὀχυρά. The Rev. Ver.
following the Hebrew, has “A brother offended is harder to be won
than a strong city.”—G.A.]